Taylor speaks of the opening of the year 1800 as a time of gloom and discouragement; and it was apparently so. The disciplinary action of the church was required in cases of serious trouble, from which duty she did not shrink. Elder George Eve removed from this vicinity to the interior of the State in the early part of the year. From his reputation as a stirring minister of the Gospel, the church had calculated on seeing much fruit of his labor. So had Taylor. Lee had also removed from the boundary of the church. Taylor and Deweese were alone. The population of the country had greatly increased, and with it came the increase of devices and the abounding of iniquity. At this time the young people in the community were greatly carried away with dancing and dancing parties. Serious and thoughtful members were burdened in spirit for the cause. Taylor was much discouraged. But the Lord's ways are not as ours. The Spirit of the Lord was even then moving upon the hearts of the people. Other brethren besides the two ordained ministers were stirred by a spirit of devotion and earnest zeal for the cause to exhort the people and teach transgressors the way of the Lord.

     At the instance of Taylor, on Saturday of their June meeting, William Cave, Jeremiah Kirtley, Chichester Matthews and Philemon Vawter were licensed to preach. The following is the record: That the above named brethren, "who have heretofore at particular times exercised a public gift, be at liberty to exercise the same at their discretion." These brethren were sound in faith, wise in counsel and judicious in their public exercises. Their hearty co-operation gave renewed strength and encouragement to Taylor and Deweese. "The hand of the Lord was with them." Before the close of the meeting on that day, Edward Webb, father to the late Lewis Webb, was received by experience for baptism. On the following day, four men of prominence in the community were received for baptism; among them John Graves, father of the elder Absalom Graves, about seventy years of age, the honored ancestor of a numerous posterity, even of the fifth generation, are members still at Bullittsburg.

     The church came together on every Lord's Day for prayer, praise and preaching, for the reception of members and the administration of the ordinances. Public worship was, for the most part, conducted at the usual place of meeting; sometimes at one of her numerous preaching stations, where an arm of the church was extended, where members were received and baptism administered. Night meetings were frequently held at private houses. Great spirituality pervaded the body of the church. Great zeal and activity characterized the membership. The ministers gave themselves earnestly and laboriously to the work; so that all who were in the surrounding communities "heard the Word of the Lord."

     At almost all of the meetings of the church during the remainder of this, and the following year, members were added by baptism, and a large number by letter. From June, 1800, to the close of the year, seventy-nine were received by baptism. During the year 1801, fifty-seven were received by baptism; in 1802, sixteen, and a comparatively few in the following years, till the commencement of 1811.

     Prominent among those added to the church during this period of prosperity, besides the two already mentioned, were Jameison Hawkins, James Cloud, William Cave, jr., George Gaines, Michael Clore, Christopher Wilson, Lewis Conner, Asa, a colored brother, William Montague, Abraham Depew, Beverly Ward, John Ryle, William Brady, Thomas Allen, James Ryle, Daniel Mosby, Joseph Graves, Elijah Hogan, James Graves, Moses Scott, Uriel Sebree, and by letter Robert Garnett.

     Five of these brethren became ministers of the Gospel, including the colored brother above named. Others filled prominent places in this and other churches. And most of them have left a numerous posterity; many of whom stand usefully connected with this and other churches to this day.

     During this great ingathering, which continued for about two years, Taylor was the principal laborer "in word and doctrine." Deweese was a faithful co-laborer of medium ability - beloved and honored in the church. Other brethren participated in the public labors of exhortation and preaching. Many of the brethren possessed a sound, discriminating knowledge of Scripture truth, were good judges of preaching, and capable of instructing others. The doctrines of grace were those held by the church, and proclaimed during the revival season, and propagated through this period of her history.

     The same rigid and impartial discipline which distinguished her course in former years, characterized her action through this period. There was no relaxation of a faithful watch-care over the lives, deportment and intercourse of her members. They were not allowed to "neglect the assembling of themselves together, as the manner of some is," but were admonished and dealt with. Offences were not allowed to become stumbling blocks, but were promptly healed or the offenders cut off. Grievous misunderstandings were not left to become festering sores and sources of mischief. Love, promptness and judicious counsels brought the needed remedy. Prominent and honored members were sometimes dealt with; in some instances, excluded. Members taking letters and removing to the vicinity of other churches were required within a convenient space of time to identify themselves with those churches. Neglecting to do so, they were cited to attend the meetings of the church, and give reasons for their neglect. If unsatisfactory, and their neglect was persisted in, their letters were remanded and they excluded. The laws of the King of Zion were paramount to all other motives. The purity of her communion was above all personal considerations.

     The frequent discussion of questions of discipline, of order and government, at her business meetings, by brethren of spirituality, candor and practiced knowledge, furnished occasions of instruction and drilling to her membership. Taylor says of Bullittsburg at this period that she exceeded in strength of counsel and in the love and unity of her membership any church with which he had ever been acquainted. It is certain the church lost nothing in reputation and moral power from the purity and rigidness of her discipline. It fitted her all the better for the great work of evangelizing, of which at this time there was such an effectual door opened.

     Regular and stated meetings were held at the present place of worship; also, stated meetings in Bullitt's Bottom, at Tanner's Station (now Petersburg), in Woolper's Bottom and at Bro. Brady's, in the immediate vicinity of the present place of worship of Middle Creek Church.

     An arm of the church had, several years previous to this, been extended to the Dry Run settlement, where some of her members resided, and into which community, a few Baptists had removed with letters from other churches. On the application of these brethren in August, 1797, the church appointed brethren John Taylor, George Eve, Lewis Deweese, William Cave and John Hall "as helps," to visit them on the third Saturday in September, "and see if they are ripe for constitution." After a full investigation of their prospects for maintaining the character of a Gospel church, the council unanimously agreed that their organization as a church was injudicious, chiefly upon the ground that no one of the brethren proposing to organize would consent in any public way to conduct religious services.

     They readily acquiesced in the judicious advice of the council, and were solemnly and profitably impressed with it. A meeting was appointed by them for the next Lord's Day, at which time Moses Vicars (father of the well-known James Vicars, now deceased) with great trepidation and emotion led the little company in praise and prayer, and affectionately exhorted them. Meetings were afterwards regularly held, and, while others assisted in the public exercises, Moses Vicars exhorted and explained to them the Scriptures. He was shortly licensed to preach and in June, 1802, ordained to the ministry. The growth and activity of these members was such, that in July, 1800, the church appointed brethren Taylor, Kirtley, Cave and Conner to assist in their organization; and the present church at Dry Creek was organized on the third Saturday in July, 1800, chiefly by members dismissed from Bullittsburg.

     Early in the year 1801, a large number of the members residing in what was called "the lower boundary of the church," deliberated upon the propriety of constituting a church in Woolper's Bottom. Bullittsburg heartily acquiesced in the movement, and unanimously agreed that any of her members desiring to unite in this enterprise were at liberty to do so; and appointed brethren Deweese, Cave, Hall, John Conner and Cave Johnson to meet with, and assist in their organization. Accordingly, on the 14th of March, fifty-seven members were organized, under the style of the "Woolper's Creek Baptist Church." In the two months following this church received fourteen additional members by letter from Bullittsburg and one from the "Great Crossings" and also thirteen by baptism, making a total membership of eighty-four. The two churches were now about equally divided as to members, Woolper's Creek, however, excelled in the elements of strength and efficiency. She had Taylor as her ordained minister; Cave, Kirtley and Vawter licentiates; the two former also elders, and the latter a deacon. Absalom Graves, the clerk of the old church, was also one of them, and was shortly ordained a deacon. Many other prominent members of the old church were among their number. This young church was, indeed, a giant from the beginning. And though the utmost unanimity and harmony had prevailed throughout the whole preceeding, (for it was in the midst of a continuous revival, enjoyed alike by both churches,) yet the parting of brethren, who loved each other "in deed and truth" and who had lived and labored together so happily and profitably, produced a wide spread feeling of sadness, particularly among the remaining members at Bullittsburg. Whereupon, at their June meeting, brethren Deweese and Matthews were appointed to attend the approaching meeting of the Woolper's Creek Church, and negotiate with the brethren for a reunion of the two churches; with the proposal, that they build a better and more commodious house of worship, in a more central location, for the better accommodation of the entire membership. Woolper's Creek Church unanimously acceded to the proposition. And in July, the two churches were happily blended in one, without a note of discord.

     Bullittsburg now, more than ever before, realized her capacity for usefulness in promoting the Redeemer's Kingdom, and with renewed zeal and activity, prosecuted her great work of evangelization.

     Shortly after the organization of Woolper's Creek Church, Forrest Webb, a prominent and useful member at Bullittsburg, was ordained a deacon in the place of Philemon Vawter, and Joseph Graves appointed clerk in the place of Absalom Graves. Very soon after the re-union of the two churches, William Cave, sr., was ordained to the work of the ministry. He was considerably advanced in life, and though he never attained to much eminence as a public speaker, yet was esteemed "very highly in love for his work's sake." After a few years of useful labor in the ministry, he "fell asleep." John Watts was licensed to preach, and "the public gifts of brethren Christopher Wilson and Robert Garnett were encouraged." About this time also, the church extended an arm to the White Water settlement in Indiana, several miles north of the Ohio river, where some of her members resided. It was her usual practice to depute one of her ordained ministers, two or more licentiates, with other judicious brethren to visit her remote missionary stations, for the purpose of preaching the gospel, talking and praying with, and exhorting the people, hearing the experiences of converted persons, and administering baptism. This deputation of brethren always reported to the church the result of their labors and the prospects of the cause in the settlements visited.

     This interest in White Water soon became sufficiently strong, and in 1802 the White Water Church was organized, chiefly of members dismissed from Bullittsburg. For a number of years afterward this church was supplied with preaching, strengthened and encouraged under the fostering care of Bullittsburg.

     An arm of the church was also extended to the settlement on "Dry Fork, of White Water," in Ohio. This interest also was maintained with a faithful and affectionate zeal till 1807, when the "Dry Fork Church" was organized. The church also for many years enjoyed the ministrations of the gospel with encouraging counsel under the fostering care of Bullittsburg.

     On the 12th of March, 1803, twenty-one members, assisted by the counsel and advice of Brethren Deweese, Cave, Matthews, Watts, Kirtley, Hall and Webb, appointed by the church for that purpose, united in the organization of the Middle Creek Church. These brethren and sisters comprised an excellent class of members, chiefly fruits of the late revival. Christopher Wilson, a licensed preacher, was one of the number. In a few months immediately following, quite a number of others took letters and united with Middle Creek Church. John Watts and Robert Garnett, also licentiates, were of the number. Wilson, however, soon returned to Bullittsburg.

     In July of this year, Bullittsburg united with other churches in organizing the North bend Association. In April 1804, by the request of members living in the Mud Lick settlement, where an arm of the church had been established and preaching maintained, Brethren Cave, Kirltey and Matthews were "appointed as helps," to assist in their organization. And the Mud Lick Church was organized of members dismissed for that purpose. Others were shortly dismissed by letter to join this church. Lewis Conner, who afterwards became a minister of the gospel, was of this number.

     About this time, Isaac Renfroe, an ordained minister, probably from Virginia, moved into the vicinity and became a member of Bullittsburg. He was invited by the church to labor and exercise his ministry within her bounds, in conjunction with other brethren. He was a man of good character and of respectable ability as a preacher. During his brief residence in this community, he acquired the reputation of a good and useful man. He is thought to have removed hence to one of the Green river counties. About this time also, an arm of the church was established at Laughery Creek, in Indiana, near the present town of Hartford. A large deputation of brethren, including two or more ministers, were first sent to this settlement "to preach the word." At the time of their first visit, two persons were received and baptized. This interest was cherished by the church, and ultimately led to the organization of one or more churches in that vicinity. In 1806, John Goss, a young man of good religious standing, from Virginia, came into this community, and united by letter with Bullittsburg. His walk, conversation, spirituality and zeal in religion, soon warranted the church encouraging him to preach. And in the following year he and Christopher Wilson were ordained to the work of the ministry. These were young men of respectable talents and promise. Goss labored very acceptably for a short time in conjunction with other ministers of this church, acquiring a good reputation and a respectable growth in the ministry, afterwards returned to Virginia and spent many years of useful labor in the Lord's vineyard. Also, in the year 1806, Edward Webb and Daniel Mosby were ordained additional deacons of this church. Webb had served a short time as clerk in the place of Joseph Graves. After his ordination to the deaconship, Beverly Ward was appointed clerk in his stead, and served many years in this capacity. In 1809, Asa, a colored brother, was encouraged by the church to exercise a gift of exhortation, particularly among the colored people. At different times, the church, with an affectionate and disinterested care, appointed judicious brethren to be with him at his appointments, and afford that counsel and instruction which would promote his usefulness in the ministry. In 1810 Absalom Graves, a man of good understanding, and of more than ordinary culture for the time, but of remarkable modesty and diffidence, after struggling many years with his convictions in regard to the ministry, began to exercise more freely in a public way, and was encouraged by the church to preach. Brother Matthews, who was also very diffident, and who entertained a very humble view of his ability for usefulness, was urged by the church "to be more active in the exercise of his public gift." About this time, also, Thomas Henderson, an ordained minister of good reputation, and of considerable notoriety, moved into the vicinity, and became a member at Bullittsburg. He was invited by the church to labor in conjunction with her other ministers. During this period in the church's history there had been seasons of great depression, occasioned by the languishing state of religion, and by the death and removal of valued members. Early in 1802 Taylor had removed to Mount Bird, in Trimble County. In 1804 Vawter followed him to the same vicinity. Jeremiah Kirtley had died in 1806, and about the same time the death of Elder William Cave occurred.

     In 1809, Deweese, Hall and Forrest Webb removed to the White Water settlement in Indiana; many changes had saddened the spirits of brethren. This however had been a period also of great prosperity and enlargement. Many souls had been gathered into the fold of Christ; many laborers raised up for the harvest field. Five churches had been planted.

     At the close of 1810, the church had two ordained ministers, three licentiates and four deacons, and comprised a membership of one hundred and seventy-nine persons -- one hundred and forty-four having been dismissed, principally for the purpose of colonizing. In the closing month of this year, two females were received for baptism, the first fruits of the great ingathering of 1811.

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[James A. Kirtley, History of Bullittsburg Church with Biographies, 1872, pp. 8-14. Transcribed and formatted by Jim Duvall.]

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